Lions - the most
powerful of all carnivorous animals. Although not now found in Palestine, they
must have been in ancient times very numerous there. They had their lairs in the
forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8;
Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44;
Zech. 11:3). No fewer than at least six different words are used in the Old
Testament for the lion. (1.) Gor (i.e., a "suckling"), the lion's whelp
(Gen. 49:9; Jer. 51:38, etc.). (2.) Kephir (i.e., "shaggy"), the young
lion (Judg. 14:5; Job 4:10; Ps. 91:13; 104:21), a term which is also used figuratively
of cruel enemies (Ps. 34:10; 35:17; 58:6; Jer. 2:15). (3.) 'Ari (i.e.,
the "puller" in pieces), denoting the lion in general, without reference to age
or sex (Num. 23:24; 2 Sam. 17:10, etc.). (4.) Shahal (the "roarer"), the
mature lion (Job 4:10; Ps. 91:13; Prov. 26:13; Hos. 5:14). (5.) Laish,
so called from its strength and bravery (Job 4:11; Prov. 30:30; Isa. 30:6). The
capital of Northern Dan received its name from this word. (6.) Labi, from
a root meaning "to roar," a grown lion or lioness (Gen. 49:9; Num. 23:24; 24:9;
Ezek. 19:2; Nah. 2:11).
The lion of Palestine was properly of the Asiatic variety,
distinguished from the African variety, which is larger. Yet it not only attacked
flocks in the presence of the shepherd, but also laid waste towns and villages
(2 Kings 17:25, 26) and devoured men (1 Kings 13:24, 25). Shepherds sometimes,
single-handed, encountered lions and slew them (1 Sam. 17:34, 35; Amos 3:12).
Samson seized a young lion with his hands and "rent him as he would have rent
a kid" (Judg. 14:5, 6). The strength (Judg. 14:18), courage (2 Sam. 17:10), and
ferocity (Gen. 49:9) of the lion were proverbial.
Lip
- besides its literal sense (Isa. 37:29, etc.), is used in the original (saphah)
metaphorically for an edge or border, as of a cup (1 Kings 7:26), a garment (Ex.
28:32), a curtain (26:4), the sea (Gen. 22:17), the Jordan (2 Kings 2:13). To
"open the lips" is to begin to speak (Job 11:5); to "refrain the lips" is to keep
silence (Ps. 40:9; 1 Pet. 3:10). The "fruit of the lips" (Heb. 13:15) is praise,
and the "calves of the lips" thank-offerings (Hos. 14:2). To "shoot out the lip"
is to manifest scorn and defiance (Ps. 22:7). Many similar forms of expression
are found in Scripture.
Litter - (Heb. tsab, as
being lightly and gently borne), a sedan or palanquin for the conveyance of persons
of rank (Isa. 66:20). In Num. 7:3, the words "covered wagons" are more literally
"carts of the litter kind." There they denote large and commodious vehicles drawn
by oxen, and fitted for transporting the furniture of the temple.
Liver
- (Heb. kabhed, "heavy;" hence the liver, as being the heaviest of the viscera,
Ex. 29:13, 22; Lev. 3:4, 1, 10, 15) was burnt upon the altar, and not used as
sacrificial food. In Ezek. 21:21 there is allusion, in the statement that the
king of Babylon "looked upon the liver," to one of the most ancient of all modes
of divination. The first recorded instance of divination (q.v.) is that of the
teraphim of Laban. By the teraphim the LXX. and Josephus understood "the liver
of goats." By the "caul above the liver," in Lev. 4:9; 7:4, etc., some understand
the great lobe of the liver itself.
Living creatures
- as represented by Ezekiel (1-10) and John (Rev. 4, etc.), are the cherubim.
They are distinguished from angels (Rev. 15:7); they join the elders in the "new
song" (5:8, 9); they warn of danger from divine justice (Isa. 6:3-5), and deliver
the commission to those who execute it (Ezek. 10:2, 7); they associate with the
elders in their sympathy with the hundred and forty-four thousand who sing the
new song (Rev. 14:3), and with the Church in the overthrow of her enemies (19:4).
They are supposed to represent mercy, as distinguished from justice, mercy
in its various instrumentalities, and especially as connected with the throne
of God, the "throne of grace."
Lizard - Only in
Lev. 11:30, as rendering of Hebrew letaah, so called from its "hiding."
Supposed to be the Lacerta gecko or fan-foot lizard, from the toes of which poison
exudes. (See CHAMELEON.)
Lo-ammi - not my people, a symbolical name given
by God's command to Hosea's second son in token of Jehovah's rejection of his
people (Hos. 1:9, 10), his treatment of them as a foreign people. This Hebrew
word is rendered by "not my people" in ver. 10; 2:23.
Loan
- The Mosaic law required that when an Israelite needed to borrow, what he
asked was to be freely lent to him, and no interest was to be charged, although
interest might be taken of a foreigner (Ex. 22:25; Deut. 23:19, 20; Lev. 25:35-38).
At the end of seven years all debts were remitted. Of a foreigner the loan might,
however, be exacted. At a later period of the Hebrew commonwealth, when commerce
increased, the practice of exacting usury or interest on loans, and of suretiship
in the commercial sense, grew up. Yet the exaction of it from a Hebrew was regarded
as discreditable (Ps. 15:5; Prov. 6:1, 4; 11:15; 17:18; 20:16; 27:13; Jer. 15:10).
Limitations are prescribed by the law to the taking of a pledge from the borrower.
The outer garment in which a man slept at night, if taken in pledge, was to be
returned before sunset (Ex. 22:26, 27; Deut. 24:12, 13). A widow's garment (Deut.
24:17) and a millstone (6) could not be taken. A creditor could not enter the
house to reclaim a pledge, but must remain outside till the borrower brought it
(10, 11). The Hebrew debtor could not be retained in bondage longer than the seventh
year, or at farthest the year of jubilee (Ex. 21:2; Lev. 25:39, 42), but foreign
sojourners were to be "bondmen for ever" (Lev. 25:44-54).
Lock
- The Hebrews usually secured their doors by bars of wood or iron (Isa. 45:2;
1 Kings 4:3). These were the locks originally used, and were opened and shut by
large keys applied through an opening in the outside (Judg. 3:24). (See KEY.)
Lock
of hair (Judg. 16:13, 19; Ezek. 8:3; Num. 6:5, etc.).
Locust
- There are ten Hebrew words used in Scripture to signify locust. In the New
Testament locusts are mentioned as forming part of the food of John the Baptist
(Matt. 3:4; Mark 1:6). By the Mosaic law they were reckoned "clean," so that he
could lawfully eat them. The name also occurs in Rev. 9:3, 7, in allusion to this
Oriental devastating insect.
Locusts belong to the class of Orthoptera, i.e.,
straight-winged. They are of many species. The ordinary Syrian locust resembles
the grasshopper, but is larger and more destructive. "The legs and thighs of these
insects are so powerful that they can leap to a height of two hundred times the
length of their bodies. When so raised they spread their wings and fly so close
together as to appear like one compact moving mass." Locusts are prepared as food
in various ways. Sometimes they are pounded, and then mixed with flour and water,
and baked into cakes; "sometimes boiled, roasted, or stewed in butter, and then
eaten." They were eaten in a preserved state by the ancient Assyrians.
The
devastations they make in Eastern lands are often very appalling. The invasions
of locusts are the heaviest calamites that can befall a country. "Their numbers
exceed computation: the hebrews called them 'the countless,' and the Arabs knew
them as 'the darkeners of the sun.' Unable to guide their own flight, though capable
of crossing large spaces, they are at the mercy of the wind, which bears them
as blind instruments of Providence to the doomed region given over to them for
the time. Innumerable as the drops of water or the sands of the seashore, their
flight obscures the sun and casts a thick shadow on the earth (Ex. 10:15; Judg.
6:5; 7:12; Jer. 46:23; Joel 2:10). It seems indeed as if a great aerial mountain,
many miles in breadth, were advancing with a slow, unresting progress. Woe to
the countries beneath them if the wind fall and let them alight! They descend
unnumbered as flakes of snow and hide the ground. It may be 'like the garden of
Eden before them, but behind them is a desolate wilderness. At their approach
the people are in anguish; all faces lose their colour' (Joel 2:6). No walls can
stop them; no ditches arrest them; fires kindled in their path are forthwith extinguished
by the myriads of their dead, and the countless armies march on (Joel 2:8, 9).
If a door or a window be open, they enter and destroy everything of wood in the
house. Every terrace, court, and inner chamber is filled with them in a moment.
Such an awful visitation swept over Egypt (Ex. 10:1-19), consuming before it every
green thing, and stripping the trees, till the land was bared of all signs of
vegetation. A strong north-west wind from the Mediterranean swept the locusts
into the Red Sea.", Geikie's Hours, etc., ii., 149.
Lo-debar
- no pasture, (2 Sam. 17:27), a town in Gilead not far from Mahanaim, north
of the Jabbok (9:4, 5). It is probably identical with Debir (Josh. 13:26).
Lodge
- a shed for a watchman in a garden (Isa. 1:8). The Hebrew name melunah
is rendered "cottage" (q.v.) in Isa. 24:20. It also denotes a hammock or hanging-bed.
Log - the smallest measure for liquids used by
the Hebrews (Lev. 14:10, 12, 15, 21, 24), called in the Vulgate sextarius. It
is the Hebrew unit of measure of capacity, and is equal to the contents of six
ordinary hen's eggs=the twelfth part of a him, or nearly a pint.
Lois
- the maternal grandmother of Timothy. She is commended by Paul for her faith
(2 Tim. 1:5).
Loop - a knotted "eye" of cord, corresponding
to the "taches" or knobs in the edges of the curtains of the tabernacle, for joining
them into a continuous circuit, fifty to a curtain (Ex. 26:4, 5, 10, 11).
Lord
- There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah,
has been rendered in the English Bible LORD, printed in small capitals. This is
the proper name of the God of the Hebrews. The form "Jehovah" is retained only
in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised
Version.
(2.) Heb. 'adon, means one possessed of absolute control. It denotes
a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or
a husband, as lord of his wife (18:12).
The old plural form of this Hebrew
word is 'adonai. From a superstitious reverence for the name "Jehovah,"
the Jews, in reading their Scriptures, whenever that name occurred, always pronounced
it 'Adonai.
(3.) Greek kurios, a supreme master, etc. In the LXX. this
is invariably used for "Jehovah" and "'Adonai."
(4.) Heb. ba'al, a master,
as having domination. This word is applied to human relations, as that of husband,
to persons skilled in some art or profession, and to heathen deities. "The men
of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite
inhabitants who had reduced the Canaanites to a condition of vassalage (Josh.
16:10; 17:13).
(5.) Heb. seren, applied exclusively to the "lords of the Philistines"
(Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were
not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh.
13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza,
Ashkelon, and Ekron.
Lord's day - only once, in
Rev. 1:10, was in the early Christian ages used to denote the first day of the
week, which commemorated the Lord's resurrection. There is every reason to conclude
that John thus used the name. (See SABBATH.)
Lord's
Prayer - the name given to the only form of prayer Christ taught his disciples
(Matt. 6:9-13). The closing doxology of the prayer is omitted by Luke (11:2-4),
also in the R.V. of Matt. 6:13. This prayer contains no allusion to the atonement
of Christ, nor to the offices of the Holy Spirit. "All Christian prayer is based
on the Lord's Prayer, but its spirit is also guided by that of His prayer in Gethsemane
and of the prayer recorded John 17. The Lord's Prayer is the comprehensive type
of the simplest and most universal prayer."
Lord's
Supper - (1 Cor. 11:20), called also "the Lord's table" (10:21), "communion,"
"cup of blessing" (10:16), and "breaking of bread" (Acts 2:42).
In the early
Church it was called also "eucharist," or giving of thanks (comp. Matt. 26:27),
and generally by the Latin Church "mass," a name derived from the formula of dismission,
Ite, missa est, i.e., "Go, it is discharged."
The account of the institution
of this ordinance is given in Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and
1 Cor. 11:24-26. It is not mentioned by John.
It was designed, (1.) To commemorate
the death of Christ: "This do in remembrance of me." (2.) To signify, seal, and
apply to believers all the benefits of the new covenant. In this ordinance Christ
ratifies his promises to his people, and they on their part solemnly consecrate
themselves to him and to his entire service. (3.) To be a badge of the Christian
profession. (4.) To indicate and to promote the communion of believers with Christ.
(5.) To represent the mutual communion of believers with each other.
The elements
used to represent Christ's body and blood are bread and wine. The kind of bread,
whether leavened or unleavened, is not specified. Christ used unleavened bread
simply because it was at that moment on the paschal table. Wine, and no other
liquid, is to be used (Matt. 26:26-29). Believers "feed" on Christ's body and
blood, (1) not with the mouth in any manner, but (2) by the soul alone, and (3)
by faith, which is the mouth or hand of the soul. This they do (4) by the power
of the Holy Ghost. This "feeding" on Christ, however, takes place not in the Lord's
Supper alone, but whenever faith in him is exercised.
This is a permanent ordinance
in the Church of Christ, and is to be observed "till he come" again.
Lo-ruhamah
- not pitied, the name of the prophet Hosea's first daughter, a type of Jehovah's
temporary rejection of his people (Hos. 1:6; 2:23).
Lot
- (Heb. goral, a "pebble"), a small stone used in casting lots (Num. 33:54;
Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference
to the interposition of God, and as a method of ascertaining the divine will (Prov.
16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the
division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13),
at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1
Sam. 10:20, 21), the distribution of the priestly offices of the temple service
(1 Chr. 24:3, 5, 19; Luke 1:9), and over the two goats at the feast of Atonement
(Lev. 16:8). Matthias, who was "numbered with the eleven" (Acts 1:24-26), was
chosen by lot.
This word also denotes a portion or an inheritance (Josh. 15:1;
Ps. 125:3; Isa. 17:4), and a destiny, as assigned by God (Ps. 16:5; Dan. 12:13).
Lot, (Heb. lot), a covering; veil, the son of Haran, and nephew of Abraham
(Gen. 11:27). On the death of his father, he was left in charge of his grandfather
Terah (31), after whose death he accompanied his uncle Abraham into Canaan (12:5),
thence into Egypt (10), and back again to Canaan (13:1). After this he separated
from him and settled in Sodom (13:5-13). There his righteous soul was "vexed"
from day to day (2 Pet. 2:7), and he had great cause to regret this act. Not many
years after the separation he was taken captive by Chedorlaomer, and was rescued
by Abraham (Gen. 14). At length, when the judgment of God descended on the guilty
cities of the plain (Gen. 19:1-20), Lot was miraculously delivered. When fleeing
from the doomed city his wife "looked back from behind him, and became a pillar
of salt." There is to this day a peculiar crag at the south end of the Dead Sea,
near Kumran, which the Arabs call Bint Sheik Lot, i.e., Lot's wife. It is "a tall,
isolated needle of rock, which really does bear a curious resemblance to an Arab
woman with a child upon her shoulder." From the words of warning in Luke 17:32,
"Remember Lot's wife," it would seem as if she had gone back, or tarried so long
behind in the desire to save some of her goods, that she became involved in the
destruction which fell on the city, and became a stiffened corpse, fixed for a
time in the saline incrustations. She became "a pillar of salt", i.e., as some
think, of asphalt. (See SALT.)
Lot
and his daughters sought refuge first in Zoar, and then, fearing to remain there
longer, retired to a cave in the neighbouring mountains (Gen. 19:30). Lot has
recently been connected with the people called on the Egyptian monuments Rotanu
or Lotanu, who is supposed to have been the hero of the Edomite tribe Lotan.
Lotan
- coverer, one of the sons of Seir, the Horite (Gen. 36:20, 29).
Love
- This word seems to require explanation only in the case of its use by our
Lord in his interview with "Simon, the son of Jonas," after his resurrection (John
21:16, 17). When our Lord says, "Lovest thou me?" he uses the Greek word agapas;
and when Simon answers, he uses the Greek word philo, i.e., "I love." This
is the usage in the first and second questions put by our Lord; but in the third
our Lord uses Simon's word. The distinction between these two Greek words is thus
fitly described by Trench:, "Agapan has more of judgment and deliberate
choice; philein has more of attachment and peculiar personal affection.
Thus the 'Lovest thou' (Gr. agapas) on the lips of the Lord seems to Peter at
this moment too cold a word, as though his Lord were keeping him at a distance,
or at least not inviting him to draw near, as in the passionate yearning of his
heart he desired now to do. Therefore he puts by the word and substitutes his
own stronger 'I love' (Gr. philo) in its room. A second time he does the same.
And now he has conquered; for when the Lord demands a third time whether he loves
him, he does it in the word which alone will satisfy Peter ('Lovest thou,' Gr.
phileis), which alone claims from him that personal attachment and affection with
which indeed he knows that his heart is full."
In 1 Cor. 13 the apostle sets
forth the excellency of love, as the word "charity" there is rendered in the Revised
Version.
Lubims - the inhabitants of a thirsty
or scorched land; the Lybians, an African nation under tribute to Egypt (2 Chr.
12:3; 16:8). Their territory was apparently near Egypt. They were probably the
Mizraite Lehabim.
Lucas - a friend and companion
of Paul during his imprisonment at Rome; Luke (q.v.), the beloved physician (Philemon
1:24; Col. 4:14).
Lucifer - brilliant star, a title
given to the king of Babylon (Isa. 14:12) to denote his glory.
Lucius
- of Cyrene, a Christian teacher at Antioch (Acts 13:1), and Paul's kinsman
(Rom. 16:21). His name is Latin, but his birthplace seems to indicate that he
was one of the Jews of Cyrene, in North Africa.
Lucre
- from the Lat. lucrum, "gain." 1 Tim. 3:3, "not given to filthy lucre." Some
MSS. have not the word so rendered, and the expression has been omitted in the
Revised Version.
Lud - (1.) The fourth son of Shem
(Gen. 10:22; 1 Chr. 1:17), ancestor of the Lydians probably.
(2.) One of the
Hamitic tribes descended from Mizraim (Gen. 10:13), a people of Africa (Ezek.
27:10; 30:5), on the west of Egypt. The people called Lud were noted archers (Isa.
66:19; comp. Jer. 46:9).
Ludim - probably the same
as Lud (2) (comp. Gen. 10:13; 1 Chr. 1:11). They are associated (Jer. 46:9) with
African nations as mercenaries of the king of Egypt.
Luhith
- made of boards, a Moabitish place between Zoar and Horonaim (Isa. 15:5;
Jer. 48:5).
Luke - the evangelist, was a Gentile.
The date and circumstances of his conversion are unknown. According to his own
statement (Luke 1:2), he was not an "eye-witness and minister of the word from
the beginning." It is probable that he was a physician in Troas, and was there
converted by Paul, to whom he attached himself. He accompanied him to Philippi,
but did not there share his imprisonment, nor did he accompany him further after
his release in his missionary journey at this time (Acts 17:1). On Paul's third
visit to Philippi (20:5, 6) we again meet with Luke, who probably had spent all
the intervening time in that city, a period of seven or eight years. From this
time Luke was Paul's constant companion during his journey to Jerusalem (20:6-21:18).
He again disappears from view during Paul's imprisonment at Jerusalem and Caesarea,
and only reappears when Paul sets out for Rome (27:1), whither he accompanies
him (28:2, 12-16), and where he remains with him till the close of his first imprisonment
(Philemon 1:24; Col. 4:14). The last notice of the "beloved physician" is in 2
Tim. 4:11.
There are many passages in Paul's epistles, as well as in the writings
of Luke, which show the extent and accuracy of his medical knowledge.
Luke,
Gospel according to - was written by Luke. He does not claim to have been
an eye-witness of our Lord's ministry, but to have gone to the best sources of
information within his reach, and to have written an orderly narrative of the
facts (Luke 1:1-4). The authors of the first three Gospels, the synoptics, wrote
independently of each other. Each wrote his independent narrative under the guidance
of the Holy Spirit.
Each writer has some things, both in matter and style,
peculiar to himself, yet all the three have much in common. Luke's Gospel has
been called "the Gospel of the nations, full of mercy and hope, assured to the
world by the love of a suffering Saviour;" "the Gospel of the saintly life;" "the
Gospel for the Greeks; the Gospel of the future; the Gospel of progressive Christianity,
of the universality and gratuitousness of the gospel; the historic Gospel; the
Gospel of Jesus as the good Physician and the Saviour of mankind;" the "Gospel
of the Fatherhood of God and the brotherhood of man;" "the Gospel of womanhood;"
"the Gospel of the outcast, of the Samaritan, the publican, the harlot, and the
prodigal;" "the Gospel of tolerance." The main characteristic of this Gospel,
as Farrar (Cambridge Bible, Luke, Introd.) remarks, is fitly expressed in the
motto, "Who went about doing good, and healing all that were oppressed of the
devil" (Acts 10:38; comp. Luke 4:18). Luke wrote for the "Hellenic world." This
Gospel is indeed "rich and precious."
"Out of a total of 1151 verses, Luke
has 389 in common with Matthew and Mark, 176 in common with Matthew alone, 41
in common with Mark alone, leaving 544 peculiar to himself. In many instances
all three use identical language." (See MATTHEW ¯T0002442; MARK ¯T0002419; GOSPELS.)
There
are seventeen of our Lord's parables peculiar to this Gospel. (See List of Parables
in Appendix.) Luke also records seven of our Lord's miracles which are omitted
by Matthew and Mark. (See List of Miracles in Appendix.) The synoptical Gospels
are related to each other after the following scheme. If the contents of each
Gospel be represented by 100, then when compared this result is obtained:
Mark
has 7 peculiarities, 93 coincidences. Matthew 42 peculiarities, 58 coincidences.
Luke 59 peculiarities, 41 coincidences.
That is, thirteen-fourteenths of Mark,
four-sevenths of Matthew, and two-fifths of Luke are taken up in describing the
same things in very similar language.
Luke's style is more finished and classical
than that of Matthew and Mark. There is less in it of the Hebrew idiom. He uses
a few Latin words (Luke 12:6; 7:41; 8:30; 11:33; 19:20), but no Syriac or Hebrew
words except sikera, an exciting drink of the nature of wine, but not made of
grapes (from Heb. shakar, "he is intoxicated", Lev. 10:9), probably palm wine.
This Gospel contains twenty-eight distinct references to the Old Testament.
The date of its composition is uncertain. It must have been written before
the Acts, the date of the composition of which is generally fixed at about 63
or 64 A.D. This Gospel was written, therefore, probably about 60 or 63, when Luke
may have been at Caesarea in attendance on Paul, who was then a prisoner. Others
have conjectured that it was written at Rome during Paul's imprisonment there.
But on this point no positive certainty can be attained.
It is commonly supposed
that Luke wrote under the direction, if not at the dictation of Paul. Many words
and phrases are common to both; e.g., compare:
Luke 4:22; with Col. 4:6. Luke
4:32; with 1 Cor. 2:4. Luke 6:36; with 2 Cor. 1:3. Luke 6:39; with Rom. 2:19.
Luke 9:56; with 2 Cor. 10:8. Luke 10:8; with 1 Cor. 10:27. Luke 11:41; with Titus
1:15. Luke 18:1; with 2 Thess. 1:11. Luke 21:36; with Eph. 6:18. Luke 22:19, 20;
with 1 Cor. 11:23-29. Luke 24:46; with Acts 17:3. Luke 24:34; with 1 Cor. 15:5.
Lunatic - probably the same as epileptic, the symptoms
of which disease were supposed to be more aggravated as the moon increased. In
Matt. 4:24 "lunatics" are distinguished from demoniacs. In 17:15 the name "lunatic"
is applied to one who is declared to have been possessed. (See DAEMONIAC.)
Lust - sinful longing; the inward sin which leads
to the falling away from God (Rom. 1:21). "Lust, the origin of sin, has its place
in the heart, not of necessity, but because it is the centre of all moral forces
and impulses and of spiritual activity." In Mark 4:19 "lusts" are objects of desire.
Luz - a nut-bearing tree, the almond. (1.) The
ancient name of a royal Canaanitish city near the site of Bethel (Gen. 28:19;
35:6), on the border of Benjamin (Josh. 18:13). Here Jacob halted, and had a prophetic
vision. (See BETHEL.)
(2.)
A place in the land of the Hittites, founded (Judg. 1:26) by "a man who came forth
out of the city of Luz." It is identified with Luweiziyeh, 4 miles north-west
of Banias.
Lycaonia - an inland province of Asia
Minor, on the west of Cappadocia and the south of Galatia. It was a Roman province,
and its chief towns were Iconium, Lystra, and Derbe. The "speech of Lycaonia"
(Acts 14:11) was probably the ancient Assyrian language, or perhaps, as others
think, a corrupt Greek intermingled with Syriac words. Paul preached in this region,
and revisited it (Acts 16:1-6; 18:23; 19:1).
Lycia
- a wolf, a province in the south-west of Asia Minor, opposite the island
of Rhodes. It forms part of the region now called Tekeh. It was a province of
the Roman empire when visited by Paul (Acts 21:1; 27:5). Two of its towns are
mentioned, Patara (21:1, 2) and Myra (27:5).
Lydda
- a town in the tribe of Ephraim, mentioned only in the New Testament (Acts
9:32, 35, 38) as the scene of Peter's miracle in healing the paralytic AEneas.
It lay about 9 miles east of Joppa, on the road from the sea-port to Jerusalem.
In the Old Testament (1 Chr. 8:12) it is called Lod. It was burned by the Romans,
but was afterwards rebuilt, and was known by the name of Diospolis. Its modern
name is Ludd. The so-called patron saint of England, St. George, is said to have
been born here.
Lydia - (1.) Ezek. 30:5 (Heb. Lud),
a province in the west of Asia Minor, which derived its name from the fourth son
of Shem (Gen. 10:22). It was bounded on the east by the greater Phrygia, and on
the west by Ionia and the AEgean Sea.
(2.) A woman of Thyatira, a "seller of
purple," who dwelt in Philippi (Acts 16:14, 15). She was not a Jewess but a proselyte.
The Lord opened her heart as she heard the gospel from the lips of Paul (16:13).
She thus became the first in Europe who embraced Christianity. She was a person
apparently of considerable wealth, for she could afford to give a home to Paul
and his companions. (See THYATIRA.)
Lysanias
- tetrarch of Abilene (Luke 3:1), on the eastern slope of Anti-Lebanon, near
the city of Damascus.
Lysias, Claudius - the chief
captain (chiliarch) who commanded the Roman troops in Jerusalem, and sent Paul
under guard to the procurator Felix at Caesarea (Acts 21:31-38; 22:24-30). His
letter to his superior officer is an interesting specimen of Roman military correspondence
(23:26-30). He obtained his Roman citizenship by purchase, and was therefore probably
a Greek. (See CLAUDIUS.)
Lystra
- a town of Lycaonia, in Asia Minor, in a wild district and among a rude population.
Here Paul preached the gospel after he had been driven by persecution from Iconium
(Acts 14:2-7). Here also he healed a lame man (8), and thus so impressed the ignorant
and superstitious people that they took him for Mercury, because he was the "chief
speaker," and his companion Barnabas for Jupiter, probably in consequence of his
stately, venerable appearance; and were proceeding to offer sacrifices to them
(13), when Paul earnestly addressed them and turned their attention to the true
source of all blessings. But soon after, through the influence of the Jews from
Antioch in Pisidia and Iconium, they stoned Paul and left him for dead (14:19).
On recovering, Paul left for Derbe; but soon returned again, through Lystra, encouraging
the disciples there to steadfastness. He in all likelihood visited this city again
on his third missionary tour (Acts 18:23). Timothy, who was probably born here
(2 Tim. 3:10, 11), was no doubt one of those who were on this occasion witnesses
of Paul's persecution and his courage in Lystra.
Maachah
- oppression, a small Syrian kingdom near Geshur, east of the Hauran, the
district of Batanea (Josh. 13:13; 2 Sam. 10:6,8; 1 Chr. 19:7).
(2.) A daughter
of Talmai, king of the old native population of Geshur. She became one of David's
wives, and was the mother of Absalom (2 Sam. 3:3).
(3.) The father of Hanan,
who was one of David's body-guard (1 Chr. 11:43).
(4.) The daughter of Abishalom
(called Absalom, 2 Chr. 11:20-22), the third wife of Rehoboam, and mother of Abijam
(1 Kings 15:2). She is called "Michaiah the daughter of Uriel," who was the husband
of Absalom's daughter Tamar (2 Chr. 13:2). Her son Abijah or Abijam was heir to
the throne.
(5.) The father of Achish, the king of Gath (1 Kings 2:39), called
also Maoch (1 Sam. 27:2).
Maaleh-acrabbim - ascent
of the scorpions; i.e., "scorpion-hill", a pass on the south-eastern border of
Palestine (Num. 34:4; Josh. 15:3). It is identified with the pass of Sufah, entering
Palestine from the great Wady el-Fikreh, south of the Dead Sea. (See AKRABBIM.)
Maarath
- desolation, a place in the mountains of Judah (Josh. 15:59), probably the
modern village Beit Ummar, 6 miles north of Hebron.
Maaseiah
- the work of Jehovah. (1.) One of the Levites whom David appointed as porter
for the ark (1 Chr. 15:18, 20).
(2.) One of the "captains of hundreds" associated
with Jehoiada in restoring king Jehoash to the throne (2 Chr. 23:1).
(3.) The
"king's son," probably one of the sons of king Ahaz, killed by Zichri in the invasion
of Judah by Pekah, king of Israel (2 Chr. 28:7).
(4.) One who was sent by king
Josiah to repair the temple (2 Chr. 34:8). He was governor (Heb. sar, rendered
elsewhere in the Authorized Version "prince," "chief captain," chief ruler") of
Jerusalem.
(5.) The father of the priest Zephaniah (Jer. 21:1; 37:3).
(6.)
The father of the false prophet Zedekiah (Jer. 29:21).
Maase'iah, refuge is
Jehovah, a priest, the father of Neriah (Jer. 32:12; 51:59).
Maasiai
- work of Jehovah, one of the priests resident at Jerusalem at the Captivity
(1 Chr. 9:12).
Maath - small, a person named in
our Lord's ancestry (Luke 3:26).
Maaziah - strength
or consolation of Jehovah. (1.) The head of the twenty-fourth priestly course
(1 Chr. 24:18) in David's reign.
(2.) A priest (Neh. 10:8).
Maccabees
- This word does not occur in Scripture. It was the name given to the leaders
of the national party among the Jews who suffered in the persecution under Antiochus
Epiphanes, who succeeded to the Syrian throne B.C. 175. It is supposed to have
been derived from the Hebrew word (makkabah) meaning "hammer," as suggestive of
the heroism and power of this Jewish family, who are, however, more properly called
Asmoneans or Hasmonaeans, the origin of which is much disputed.
After the expulsion
of Antiochus Epiphanes from Egypt by the Romans, he gave vent to his indignation
on the Jews, great numbers of whom he mercilessly put to death in Jerusalem. He
oppressed them in every way, and tried to abolish altogether the Jewish worship.
Mattathias, an aged priest, then residing at Modin, a city to the west of Jerusalem,
became now the courageous leader of the national party; and having fled to the
mountains, rallied round him a large band of men prepared to fight and die for
their country and for their religion, which was now violently suppressed. In 1
Macc. 2:60 is recorded his dying counsels to his sons with reference to the war
they were now to carry on. His son Judas, "the Maccabee," succeeded him (B.C.
166) as the leader in directing the war of independence, which was carried on
with great heroism on the part of the Jews, and was terminated in the defeat of
the Syrians.
Maccabees, Books of the - There were
originally five books of the Maccabees. The first contains a history of the war
of independence, commencing (B.C. 175) in a series of patriotic struggles against
the tyranny of Antiochus Epiphanes, and terminating B.C. 135. It became part of
the Vulgate Version of the Bible, and was thus retained among the Apocrypha.
The
second gives a history of the Maccabees' struggle from B.C. 176 to B.C. 161. Its
object is to encourage and admonish the Jews to be faithful to the religion of
their fathers.
The third does not hold a place in the Apocrypha, but is read
in the Greek Church. Its design is to comfort the Alexandrian Jews in their persecution.
Its writer was evidently an Alexandrian Jew.
The fourth was found in the Library
of Lyons, but was afterwards burned. The fifth contains a history of the Jews
from B.C. 184 to B.C. 86. It is a compilation made by a Jew after the destruction
of Jerusalem, from ancient memoirs, to which he had access. It need scarcely be
added that none of these books has any divine authority.
Macedonia
- in New Testament times, was a Roman province lying north of Greece. It was
governed by a propraetor with the title of proconsul. Paul was summoned by the
vision of the "man of Macedonia" to preach the gospel there (Acts 16:9). Frequent
allusion is made to this event (18:5; 19:21; Rom. 15:26; 2 Cor. 1:16; 11:9; Phil.
4:15). The history of Paul's first journey through Macedonia is given in detail
in Acts 16:10-17:15. At the close of this journey he returned from Corinth to
Syria. He again passed through this country (20:1-6), although the details of
the route are not given. After many years he probably visited it for a third time
(Phil. 2:24; 1 Tim. 1:3). The first convert made by Paul in Europe was (Acts 16:13-15)
Lydia (q.v.), a "seller of purple," residing in Philippi, the chief city of the
eastern division of Macedonia.
Machaerus - the
Black Fortress, was built by Herod the Great in the gorge of Callirhoe, one of
the wadies 9 miles east of the Dead Sea, as a frontier rampart against Arab marauders.
John the Baptist was probably cast into the prison connected with this castle
by Herod Antipas, whom he had reproved for his adulterous marriage with Herodias.
Here Herod "made a supper" on his birthday. He was at this time marching against
Aretas, king of Perea, to whose daughter he had been married. During the revelry
of the banquet held in the border fortress, to please Salome, who danced before
him, he sent an executioner, who beheaded John, and "brought his head in a charger,
and gave it to the damsel" (Mark 6:14-29). This castle stood "starkly bold and
clear" 3,860 feet above the Dead Sea, and 2,546 above the Mediterranean. Its ruins,
now called M'khaur, are still visible on the northern end of Jebel Attarus.
Machbanai
- clad with a mantle, or bond of the Lord, one of the Gadite heroes who joined
David in the wilderness (1 Chr. 12:13).
Machir - sold.
(1.) Manasseh's oldest son (Josh. 17:1), or probably his only son (see 1 Chr.
7:14, 15; comp. Num. 26:29-33; Josh. 13:31). His descendants are referred to under
the name of Machirites, being the offspring of Gilead (Num. 26:29). They settled
in land taken from the Amorites (Num. 32:39, 40; Deut. 3:15) by a special enactment
(Num. 36:1-3; Josh. 17:3, 4). He is once mentioned as the representative of the
tribe of Manasseh east of Jordan (Judg. 5:14).
(2.) A descendant of the preceding,
residing at Lo-debar, where he maintained Jonathan's son Mephibosheth till he
was taken under the care of David (2 Sam. 9:4), and where he afterwards gave shelter
to David himself when he was a fugitive (17:27).
Machpelah
- portion; double cave, the cave which Abraham bought, together with the field
in which it stood, from Ephron the Hittite, for a family burying-place (Gen. 23).
It is one of those Bible localities about the identification of which there can
be no doubt. It was on the slope of a hill on the east of Hebron, "before Mamre."
Here were laid the bodies of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah
(Gen. 23:19; 25:9; 49:31; 50:13). Over the cave an ancient Christian church was
erected, probably in the time of Justinian, the Roman emperor. This church has
been converted into a Mohammedan mosque. The whole is surrounded by the el-Haram
i.e., "the sacred enclosure," about 200 feet long, 115 broad, and of an average
height of about 50. This building, from the immense size of some of its stones,
and the manner in which they are fitted together, is supposed by some to have
been erected in the days of David or of Solomon, while others ascribe it to the
time of Herod. It is looked upon as the most ancient and finest relic of Jewish
architecture.
On the floor of the mosque are erected six large cenotaphs as
monuments to the dead who are buried in the cave beneath. Between the cenotaphs
of Isaac and Rebekah there is a circular opening in the floor into the cavern
below, the cave of Machpelah. Here it may be that the body of Jacob, which was
embalmed in Egypt, is still preserved (much older embalmed bodies have recently
been found in the cave of Deir el-Bahari in Egypt, see PHARAOH ¯T0002923), though
those of the others there buried may have long ago mouldered into dust. The interior
of the mosque was visited by the Prince of Wales in 1862 by a special favour of
the Mohammedan authorities. An interesting account of this visit is given in Dean
Stanley's Lectures on the Jewish Church. It was also visited in 1866 by the Marquis
of Bute, and in 1869 by the late Emperor (Frederick) of Germany, then the Crown
Prince of Prussia. In 1881 it was visited by the two sons of the Prince of Wales,
accompanied by Sir C. Wilson and others. (See Palestine Quarterly Statement, October
1882).
Madai - middle land, the third "son" of
Japheth (Gen. 10:2), the name by which the Medes are known on the Assyrian monuments.
Madmannah - dunghill, the modern el-Minyay, 15
miles south-south-west of Gaza (Josh. 15:31; 1 Chr. 2:49), in the south of Judah.
The Pal. Mem., however, suggest Umm Deimneh, 12 miles north-east of Beersheba,
as the site.
Madmen - ibid., a Moabite town threatened
with the sword of the Babylonians (Jer. 48:2).
Madmenah
- ibid., a town in Benjamin, not far from Jerusalem, towards the north (Isa.
10:31). The same Hebrew word occurs in Isa. 25:10, where it is rendered "dunghill."
This verse has, however, been interpreted as meaning "that Moab will be trodden
down by Jehovah as teben [broken straw] is trodden to fragments on the threshing-floors
of Madmenah."
Madness - This word is used in its
proper sense in Deut. 28:34, John 10:20, 1 Cor. 14:23. It also denotes a reckless
state of mind arising from various causes, as over-study (Eccl. 1:17; 2:12), blind
rage (Luke 6:11), or a depraved temper (Eccl. 7:25; 9:3; 2 Pet. 2:16). David feigned
madness (1 Sam. 21:13) at Gath because he "was sore afraid of Achish."
Madon
- strife, a Canaanitish city in the north of Palestine (Josh. 11:1; 12:19),
whose king was slain by Joshua; perhaps the ruin Madin, near Hattin, some 5 miles
west of Tiberias.
Magdala - a tower, a town in
Galilee, mentioned only in Matt. 15:39. In the parallel passage in Mark 8:10 this
place is called Dalmanutha. It was the birthplace of Mary called the Magdalen,
or Mary Magdalene. It was on the west shore of the Lake of Tiberias, and is now
probably the small obscure village called el-Mejdel, about 3 miles north-west
of Tiberias. In the Talmud this city is called "the city of colour," and a particular
district of it was called "the tower of dyers." The indigo plant was much cultivated
here.
Magdalene - a surname derived from Magdala,
the place of her nativity, given to one of the Marys of the Gospels to distinguish
her from the other Marys (Matt. 27:56, 61; 28:1, etc.). A mistaken notion has
prevailed that this Mary was a woman of bad character, that she was the woman
who is emphatically called "a sinner" (Luke 7:36-50). (See MARY.)
Magic
- The Jews seem early to have consulted the teraphim (q.v.) for oracular answers
(Judg. 18:5, 6; Zech. 10:2). There is a remarkable illustration of this divining
by teraphim in Ezek. 21:19-22. We read also of the divining cup of Joseph (Gen.
44:5). The magicians of Egypt are frequently referred to in the history of the
Exodus. Magic was an inherent part of the ancient Egyptian religion, and entered
largely into their daily life.
All magical arts were distinctly prohibited
under penalty of death in the Mosaic law. The Jews were commanded not to learn
the "abomination" of the people of the Promised Land (Lev. 19:31; Deut. 18:9-14).
The history of Saul's consulting the witch of Endor (1 Sam. 28:3-20) gives no
warrant for attributing supernatural power to magicians. From the first the witch
is here only a bystander. The practice of magic lingered among the people till
after the Captivity, when they gradually abandoned it.
It is not much referred
to in the New Testament. The Magi mentioned in Matt. 2:1-12 were not magicians
in the ordinary sense of the word. They belonged to a religious caste, the followers
of Zoroaster, the astrologers of the East. Simon, a magician, was found by Philip
at Samaria (Acts 8:9-24); and Paul and Barnabas encountered Elymas, a Jewish sorcerer,
at Paphos (13:6-12). At Ephesus there was a great destruction of magical books
(Acts 19:18, 19).
Magicians - Heb. hartumim, (dan.
1:20) were sacred scribes who acted as interpreters of omens, or "revealers of
secret things."
Magistrate - a public civil officer
invested with authority. The Hebrew shophetim, or judges, were magistrates having
authority in the land (Deut. 1:16, 17). In Judg. 18:7 the word "magistrate" (A.V.)
is rendered in the Revised Version "possessing authority", i.e., having power
to do them harm by invasion. In the time of Ezra (9:2) and Nehemiah (2:16; 4:14;
13:11) the Jewish magistrates were called seganim, properly meaning "nobles."
In the New Testament the Greek word archon, rendered "magistrate" (Luke
12:58; Titus 3:1), means one first in power, and hence a prince, as in Matt. 20:25,
1 Cor. 2:6, 8. This term is used of the Messiah, "Prince of the kings of the earth"
(Rev. 1:5). In Acts 16:20, 22, 35, 36, 38, the Greek term strategos, rendered
"magistrate," properly signifies the leader of an army, a general, one having
military authority. The strategoi were the duumviri, the two praetors appointed
to preside over the administration of justice in the colonies of the Romans. They
were attended by the sergeants (properly lictors or "rod bearers").
Magog
- region of Gog, the second of the "sons" of Japheth (Gen. 10:2; 1 Chr. 1:5).
In Ezekiel (38:2; 39:6) it is the name of a nation, probably some Scythian or
Tartar tribe descended from Japheth. They are described as skilled horsemen, and
expert in the use of the bow. The Latin father Jerome says that this word denotes
"Scythian nations, fierce and innumerable, who live beyond the Caucasus and the
Lake Maeotis, and near the Caspian Sea, and spread out even onward to India."
Perhaps the name "represents the Assyrian Mat Gugi, or 'country of Gugu,' the
Gyges of the Greeks" (Sayce's Races, etc.).
Magor-missabib
- fear on every side, (Jer. 20:3), a symbolical name given to the priest Pashur,
expressive of the fate announced by the prophet as about to come upon him. Pashur
was to be carried to Babylon, and there die.
Mahalaleel
- praise of God. (1.) The son of Cainan, of the line of Seth (Gen. 5:12-17);
called Maleleel (Luke 3:37).
(2.) Neh. 11:4, a descendant of Perez.
Mahalath
- a lute; lyre. (1.) The daughter of Ishmael, and third wife of Esau (Gen.
28:9); called also Bashemath (Gen. 36:3).
(2.) The daughter of Jerimoth, who
was one of David's sons. She was one of Rehoboam's wives (2 Chr. 11:18).
Mahalath
Leannoth Maschil - This word leannoth seems to point to some kind of instrument
unknown (Ps. 88, title). The whole phrase has by others been rendered, "On the
sickness of affliction: a lesson;" or, "Concerning afflictive sickness: a didactic
psalm."
Mahalath Maschil - in the title of Ps.
53, denoting that this was a didactic psalm, to be sung to the accompaniment of
the lute or guitar. Others regard this word "mahalath" as the name simply of an
old air to which the psalm was to be sung. Others, again, take the word as meaning
"sickness," and regard it as alluding to the contents of the psalm.
Mahanaim
- two camps, a place near the Jabbok, beyond Jordan, where Jacob was met by
the "angels of God," and where he divided his retinue into "two hosts" on his
return from Padan-aram (Gen. 32:2). This name was afterwards given to the town
which was built at that place. It was the southern boundary of Bashan (Josh. 13:26,
30), and became a city of the Levites (21:38). Here Saul's son Ishbosheth reigned
(2 Sam. 2:8, 12), while David reigned at Hebron. Here also, after a troubled reign,
Ishbosheth was murdered by two of his own bodyguard (2 Sam. 4:5-7), who brought
his head to David at Hebron, but were, instead of being rewarded, put to death
by him for their cold-blooded murder. Many years after this, when he fled from
Jerusalem on the rebellion of his son Absalom, David made Mahanaim, where Barzillai
entertained him, his headquarters, and here he mustered his forces which were
led against the army that had gathered around Absalom. It was while sitting at
the gate of this town that tidings of the great and decisive battle between the
two hosts and of the death of his son Absalom reached him, when he gave way to
the most violent grief (2 Sam. 17:24-27).
The only other reference to Mahanaim
is as a station of one of Solomon's purveyors (1 Kings 4:14). It has been identified
with the modern Mukhumah, a ruin found in a depressed plain called el-Bukie'a,
"the little vale," near Penuel, south of the Jabbok, and north-east of es-Salt.
Mahaneh-dan - Judg. 18:12 = "camp of Dan" 13:25
(R.V., "Mahaneh-dan"), a place behind (i.e., west of) Kirjath-jearim, where the
six hundred Danites from Zorah and Eshtaol encamped on their way to capture the
city of Laish, which they rebuilt and called "Dan, after the name of their father"
(18:11-31). The Palestine Explorers point to a ruin called 'Erma, situated about
3 miles from the great corn valley on the east of Samson's home.
Mahath
- grasping. (1.) A Kohathite Levite, father of Elkanah (1 Chr. 6:35).
(2.)
Another Kohathite Levite, of the time of Hezekiah (2 Chr. 29:12).
Mahazioth
- visions, a Kohathite Levite, chief of the twenty-third course of musicians
(1 Chr. 25:4, 30).
Maher-shalal-hash-baz - plunder
speedeth; spoil hasteth, (Isa. 8:1-3; comp. Zeph. 1:14), a name Isaiah was commanded
first to write in large characters on a tablet, and afterwards to give as a symbolical
name to a son that was to be born to him (Isa. 8:1, 3), as denoting the sudden
attack on Damascus and Syria by the Assyrian army.
Mahlah
- disease, one of the five daughters of Zelophehad (Num. 27:1-11) who had
their father's inheritance, the law of inheritance having been altered in their
favour.
Mahlon - sickly, the elder of Elimelech
the Bethlehemite's two sons by Naomi. He married Ruth and died childless (Ruth
1:2, 5; 4:9, 10), in the land of Moab.
Mahol - dance,
the father of four sons (1 Kings 4:31) who were inferior in wisdom only to Solomon.
Mail, Coat of - "a corselet of scales," a cuirass
formed of pieces of metal overlapping each other, like fish-scales (1 Sam. 17:5);
also (38) a corselet or garment thus encased.
Main-sail
- (Gr. artemon), answering to the modern "mizzen-sail," as some suppose. Others
understand the "jib," near the prow, or the "fore-sail," as likely to be most
useful in bringing a ship's head to the wind in the circumstances described (Acts
27:40).
Makheloth - assemblies, a station of the
Israelites in the desert (Num. 33:25, 26).
Makkedah
- herdsman's place, one of the royal cities of the Canaanites (Josh. 12:16),
near which was a cave where the five kings who had confederated against Israel
sought refuge (10:10-29). They were put to death by Joshua, who afterwards suspended
their bodies upon five trees. It has been identified with the modern village called
Sumeil, standing on a low hill about 7 miles to the north-west of Eleutheropolis
(Beit Jibrin), where are ancient remains and a great cave. The Palestine Exploration
surveyors have, however, identified it with el-Mughar, or "the caves," 3 miles
from Jabneh and 2 1/2 southwest of Ekron, because, they say, "at this site only
of all possible sites for Makkedah in the Palestine plain do caves still exist."
(See ADONI-ZEDEC ¯T0000099.)
Maktesh - mortar,
a place in or near Jerusalem inhabited by silver merchants (Zeph. 1:11). It has
been conjectured that it was the "Phoenician quarter" of the city, where the traders
of that nation resided, after the Oriental custom.
Malachi
- messenger or angel, the last of the minor prophets, and the writer of the
last book of the Old Testament canon (Mal. 4:4, 5, 6). Nothing is known of him
beyond what is contained in his book of prophecies. Some have supposed that the
name is simply a title descriptive of his character as a messenger of Jehovah,
and not a proper name. There is reason, however, to conclude that Malachi was
the ordinary name of the prophet.
He was contemporary with Nehemiah (comp.
Mal. 2:8 with Neh. 13:15; Mal. 2:10-16 with Neh. 13:23). No allusion is made to
him by Ezra, and he does not mention the restoration of the temple, and hence
it is inferred that he prophesied after Haggai and Zechariah, and when the temple
services were still in existence (Mal. 1:10; 3:1, 10). It is probable that he
delivered his prophecies about B.C. 420, after the second return of Nehemiah from
Persia (Neh. 13:6), or possibly before his return.
Malachi,
Prophecies of - The contents of the book are comprised in four chapters. In
the Hebrew text the third and fourth chapters (of the A.V.) form but one. The
whole consists of three sections, preceded by an introduction (Mal. 1:1-5), in
which the prophet reminds Israel of Jehovah's love to them. The first section
(1:6-2:9) contains a stern rebuke addressed to the priests who had despised the
name of Jehovah, and been leaders in a departure from his worship and from the
covenant, and for their partiality in administering the law. In the second (2:9-16)
the people are rebuked for their intermarriages with idolatrous heathen. In the
third (2:17-4:6) he addresses the people as a whole, and warns them of the coming
of the God of judgment, preceded by the advent of the Messiah.
This book is
frequently referred to in the New Testament (Matt. 11:10; 17:12; Mark 1:2; 9:11,
12; Luke 1:17; Rom. 9:13).
Malcam - (2 Sam. 12:30,
Heb., R.V., "their king;" Jer. 49:1, 3, R.V.; Zeph. 1:5), the national idol of
the Ammonites. When Rabbah was taken by David, the crown of this idol was among
the spoils. The weight is said to have been "a talent of gold" (above 100 lbs.).
The expression probably denotes its value rather than its weight. It was adorned
with precious stones.
Malchiah - Jehovah's king.
(1.) The head of the fifth division of the priests in the time of David (1 Chr.
24:9).
(2.) A priest, the father of Pashur (1 Chr. 9:12; Jer. 38:1).
(3.)
One of the priests appointed as musicians to celebrate the completion of the walls
of Jerusalem (Neh. 12:42).
(4.) A priest who stood by Ezra when he "read in
the book of the law of God" (Neh. 8:4).
(5.) Neh. 3:11.
(6.) Neh. 3:31.
(7.) Neh. 3:14.
Malchi-shua - king of help,
one of the four sons of Saul (1 Chr. 8:33). He perished along with his father
in the battle of Gilboa (1 Sam. 31:2).
Malchus - reigning,
the personal servant or slave of the high priest Caiaphas. He is mentioned only
by John. Peter cut off his right ear in the garden of Gethsemane (John 18:10).
But our Lord cured it with a touch (Matt. 26:51; Mark 14:47; Luke 22:51). This
was the last miracle of bodily cure wrought by our Lord. It is not mentioned by
John.
Mallothi - my fulness, a Kohathite Levite,
one of the sons of Heman the Levite (1 Chr. 25:4), and chief of the nineteenth
division of the temple musicians (26).
Mallows - occurs
only in Job 30:4 (R.V., "saltwort"). The word so rendered (malluah, from melah,
"salt") most probably denotes the Atriplex halimus of Linnaeus, a species of sea
purslane found on the shores of the Dead Sea, as also of the Mediterranean, and
in salt marshes. It is a tall shrubby orach, growing to the height sometimes of
10 feet. Its buds and leaves, with those of other saline plants, are eaten by
the poor in Palestine.
Malluch - reigned over,
or reigning. (1.) A Levite of the family of Merari (1 Chr. 6:44).
(2.) A priest
who returned from Babylon (Neh. 12:2).
(3.) Ezra 10:29. (4.) Ezra 10:32
Mammon
- a Chaldee or Syriac word meaning "wealth" or "riches" (Luke 16:9-11); also,
by personification, the god of riches (Matt. 6:24; Luke 16:9-11).
Mamre
- manliness. (1.) An Amoritish chief in alliance with Abraham (Gen. 14:13,
24).
(2.) The name of the place in the neighbourhood of Hebron (q.v.) where
Abraham dwelt (Gen. 23:17, 19; 35:27); called also in Authorized Version (13:18)
the "plain of Mamre," but in Revised Version more correctly "the oaks [marg.,
'terebinths'] of Mamre." The name probably denotes the "oak grove" or the "wood
of Mamre," thus designated after Abraham's ally.
This "grove" must have been
within sight of or "facing" Machpelah (q.v.). The site of Mamre has been identified
with Ballatet Selta, i.e., "the oak of rest", where there is a tree called "Abraham's
oak," about a mile and a half west of Hebron. Others identify it with er-Rameh,
2 miles north of Hebron.
Man - (1.) Heb. 'Adam,
used as the proper name of the first man. The name is derived from a word meaning
"to be red," and thus the first man was called Adam because he was formed from
the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2;
8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt.
5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in
opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos.
2:16); man with reference to excellent mental qualities.
(3.) Heb. 'enosh,
man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4;
9:19, 20; 103:15). It is applied to women (Josh. 8:25).
(4.) Heb. geber, man
with reference to his strength, as distinguished from women (Deut. 22:5) and from
children (Ex. 12:37); a husband (Prov. 6:34).
(5.) Heb. methim, men as mortal
(Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa.
3:25).
Man was created by the immediate hand of God, and is generically different
from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed
of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl.
12:7; 2 Cor. 5:1-8).
The words translated "spirit" and "soul," in 1 Thess.
5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet.
1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche)
is the same, considered as the animating and vital principle of the body.
Man
was created in the likeness of God as to the perfection of his nature, in knowledge
(Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over
all the inferior creatures (Gen. 1:28). He had in his original state God's law
written on his heart, and had power to obey it, and yet was capable of disobeying,
being left to the freedom of his own will. He was created with holy dispositions,
prompting him to holy actions; but he was fallible, and did fall from his integrity
(3:1-6). (See FALL.)
Manaen
- consoler, a Christian teacher at Antioch. Nothing else is known of him beyond
what is stated in Acts 13:1, where he is spoken of as having been brought up with
(Gr. syntrophos; rendered in R.V. "foster brother" of) Herod, i.e., Herod Antipas,
the tetrach, who, with his brother Archelaus, was educated at Rome.